12.304
याज्ञवल्क्य उवाच॥
Yājñavalkya said.
साङ्ख्यज्ञानं मया प्रोक्तं योगज्ञानं निबोध मे। यथाश्रुतं यथादृष्टं तत्त्वेन नृपसत्तम ॥१२-३०४-१॥
O best of kings, I have explained the knowledge of Sāṅkhya; now, know from me the knowledge of Yoga, as it has been heard and seen, in truth. (12-304-1)
नास्ति साङ्ख्यसमं ज्ञानं नास्ति योगसमं बलम्। तावुभावेकचर्यौ तु उभावनिधनौ स्मृतौ ॥१२-३०४-२॥
There is no knowledge equal to Sāṅkhya, nor is there any strength equal to Yoga. Both are regarded as having a single practice, and both are remembered as imperishable. (12-304-2)
पृथक्पृथक्तु पश्यन्ति येऽल्पबुद्धिरता नराः। वयं तु राजन्पश्याम एकमेव तु निश्चयात् ॥१२-३०४-३॥
Those men who are attached to little understanding see things as separate, O king; but we, with certainty, see only one. (12-304-3)
यदेव योगाः पश्यन्ति तत्साङ्ख्यैरपि दृश्यते। एकं साङ्ख्यं च योगं च यः पश्यति स तत्त्ववित् ॥१२-३०४-४॥
That which is seen by yogis is also seen by the Sāṅkhyas; he who sees Sāṅkhya and Yoga as one is a knower of reality. (12-304-4)
रुद्रप्रधानानपरान्विद्धि योगान्परन्तप। तेनैव चाथ देहेन विचरन्ति दिशो दश ॥१२-३०४-५॥
O scorcher of foes, know those other unions with Rudra as their chief; with that very body, they move about in the ten directions. (12-304-5)
यावद्धि प्रलयस्तात सूक्ष्मेणाष्टगुणेन वै। योगेन लोकान्विचरन्सुखं संन्यस्य चानघ ॥१२-३०४-६॥
O sinless one, as long as dissolution does not occur, O dear one, one wanders happily through the worlds by yoga, endowed with the eightfold subtlety, having renounced everything. (12-304-6)
वेदेषु चाष्टगुणितं योगमाहुर्मनीषिणः। सूक्ष्ममष्टगुणं प्राहुर्नेतरं नृपसत्तम ॥१२-३०४-७॥
O best of kings, the wise say that in the Vedas, union is described as eightfold-multiplied; they declare the subtle as eightfold, not otherwise. (12-304-7)
द्विगुणं योगकृत्यं तु योगानां प्राहुरुत्तमम्। सगुणं निर्गुणं चैव यथाशास्त्रनिदर्शनम् ॥१२-३०४-८॥
But the twofold yoga-action is declared by them as the highest among yogas: with qualities and without qualities, just as illustrated in the scriptures. (12-304-8)
धारणा चैव मनसः प्राणायामश्च पार्थिव। प्राणायामो हि सगुणो निर्गुणं धारणं मनः ॥१२-३०४-९॥
O son of Pṛthā, concentration is of the mind, and regulation of breath is also so. Regulation of breath is indeed with qualities, but concentration of the mind is without qualities. (12-304-9)
यत्र दृश्येत मुञ्चन्वै प्राणान्मैथिलसत्तम। वाताधिक्यं भवत्येव तस्माद्धि न समाचरेत् ॥१२-३०४-१०॥
O best of the Maithilas, wherever one sees that vital breaths are being released, there certainly arises an excess of wind; therefore, one should not perform it. (12-304-10)
निशायाः प्रथमे यामे चोदना द्वादश स्मृताः। मध्ये सुप्त्वा परे यामे द्वादशैव तु चोदनाः ॥१२-३०४-११॥
In the first watch of the night, twelve injunctions are remembered; after sleeping in the middle, in the last watch, there are also exactly twelve injunctions. (12-304-11)
तदेवमुपशान्तेन दान्तेनैकान्तशीलिना। आत्मारामेण बुद्धेन योक्तव्योऽऽत्मा न संशयः ॥१२-३०४-१२॥
Thus, the Self should be yoked by one who is calmed, restrained, solitary in conduct, delights in the Self, and is wise—there is no doubt about this. (12-304-12)
पञ्चानामिन्द्रियाणां तु दोषानाक्षिप्य पञ्चधा। शब्दं स्पर्शं तथा रूपं रसं गन्धं तथैव च ॥१२-३०४-१३॥
But, having excluded the faults of the five senses, (they are) fivefold: sound, touch, form, taste, and likewise smell. (12-304-13)
प्रतिभामपवर्गं च प्रतिसंहृत्य मैथिल। इन्द्रियग्राममखिलं मनस्यभिनिवेश्य ह ॥१२-३०४-१४॥
O Maithila, having withdrawn intelligence and liberation, and having fixed the entire group of senses in the mind, indeed. (12-304-14)
मनस्तथैवाहङ्कारे प्रतिष्ठाप्य नराधिप। अहङ्कारं तथा बुद्धौ बुद्धिं च प्रकृतावपि ॥१२-३०४-१५॥
O king, having established the mind in the ego, the ego likewise in the intellect, and the intellect also in nature. (12-304-15)
एवं हि परिसङ्ख्याय ततो ध्यायेत केवलम्। विरजस्कमलं नित्यमनन्तं शुद्धमव्रणम् ॥१२-३०४-१६॥
Thus, having thoroughly analyzed, one should then meditate solely on that which is like a stainless lotus—eternal, infinite, pure, and without blemish. (12-304-16)
तस्थुषं पुरुषं सत्त्वमभेद्यमजरामरम्। शाश्वतं चाव्ययं चैव ईशानं ब्रह्म चाव्ययम् ॥१२-३०४-१७॥
The standing person, the essence that is indivisible, undecaying, immortal, eternal and imperishable, and indeed the Lord, Brahman, the imperishable. (12-304-17)
युक्तस्य तु महाराज लक्षणान्युपधारयेत्। लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत् ॥१२-३०४-१८॥
But, O great king, one should recognize the characteristics of a disciplined person; the sign of serenity is that, just as a satisfied person sleeps happily. (12-304-18)
निवाते तु यथा दीपो ज्वलेत्स्नेहसमन्वितः। निश्चलोर्ध्वशिखस्तद्वद्युक्तमाहुर्मनीषिणः ॥१२-३०४-१९॥
Just as a lamp in a windless place burns steadily with an upright flame, so too, the wise say, is the yogi whose mind is united (in yoga). (12-304-19)
पाषाण इव मेघोत्थैर्यथा बिन्दुभिराहतः। नालं चालयितुं शक्यस्तथा युक्तस्य लक्षणम् ॥१२-३०४-२०॥
Just as a stone struck by raindrops arising from clouds cannot be moved, so is the mark of a disciplined person. (12-304-20)
शङ्खदुन्दुभिनिर्घोषैर्विविधैर्गीतवादितैः। क्रियमाणैर्न कम्पेत युक्तस्यैतन्निदर्शनम् ॥१२-३०४-२१॥
Even when the sounds of conches and drums, various songs and musical instruments are being played, one who is united (in mind) would not be shaken; this is the example. (12-304-21)
तैलपात्रं यथा पूर्णं कराभ्यां गृह्य पूरुषः। सोपानमारुहेद्भीतस्तर्ज्यमानोऽसिपाणिभिः ॥१२-३०४-२२॥
Just as a man, holding a full vessel of oil with both hands, ascends a staircase in fear, threatened by men with swords in their hands. (12-304-22)
संयतात्मा भयात्तेषां न पात्राद्बिन्दुमुत्सृजेत्। तथैवोत्तरमाणस्य एकाग्रमनसस्तथा ॥१२-३०४-२३॥
A self-restrained person, out of fear, should not emit even a drop (of semen) from the vessel; similarly, one who is ascending and whose mind is concentrated should do likewise. (12-304-23)
स्थिरत्वादिन्द्रियाणां तु निश्चलत्वात्तथैव च। एवं युक्तस्य तु मुनेर्लक्षणान्युपधारयेत् ॥१२-३०४-२४॥
But from the firmness and steadiness of the senses, likewise, thus, one should understand the characteristics of the sage who is united. (12-304-24)
स युक्तः पश्यति ब्रह्म यत्तत्परममव्ययम्। महतस्तमसो मध्ये स्थितं ज्वलनसंनिभम् ॥१२-३०४-२५॥
He, being united, sees that Brahman which is the supreme imperishable, situated in the midst of the great darkness, having the appearance of fire. (12-304-25)
एतेन केवलं याति त्यक्त्वा देहमसाक्षिकम्। कालेन महता राजञ्श्रुतिरेषा सनातनी ॥१२-३०४-२६॥
By this alone, one departs, having abandoned the body without a witness; over great time, O king, this revelation is eternal. (12-304-26)
एतद्धि योगं योगानां किमन्ययोगलक्षणम्। विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः ॥१२-३०४-२७॥
The wise, having known this indeed as the union of unions, consider that there is no other characteristic of union; having accomplished their purpose, they think thus. (12-304-27)
